Ahmad's, that this is permissible but not recommended. Al-Nakha'i and Yahya al-Ansari disliked it, saying: "We do not recognize the going out of women on the two Eids in our tradition." Sufyan and Ibn al-Mubarak also disliked it. The proponents of reason (ahl al-ra'y) granted a concession for older women, while disliking it for young women due to the fitnah (temptation) involved in their going out, and based on the statement of Aisha, may Allah be pleased with her: "If the Messenger of Allah, peace and blessings of Allah be upon him, had seen what the women have introduced, he would have prevented them from the mosques, just as the women of the Children of Israel were prevented" (24). However, the Sunnah of the Messenger of Allah, peace and blessings of Allah be upon him, is more worthy of being followed, and the statement of Aisha is specific to those who introduced such innovations, not others. There is no doubt that for such women, going out is disliked. It is only recommended for them to go out without wearing perfume, without wearing garments of fame or adornment, and they should not go out in tattered clothes; this is based on the saying of the Messenger of Allah, peace and blessings of Allah be upon him: "And let them go out having ceased their adornment (tafilat)" (25). They should not intermix with men; [rather, they should be to one side of them] (26).
302- Issue: He said: (And when the prayer time arrives, the Imam proceeds and leads them in two rak'ahs).
There is no disagreement among the people of knowledge that the Eid prayer with the Imam is two rak'ahs. It has been transmitted continuously (tawatur) from the Prophet, peace and blessings of Allah be upon him, that he prayed the Eid prayer as two rak'ahs, and the Imams after him followed this practice until our era; we do not know of anyone who acted otherwise, nor did anyone disagree on this matter. Umar, may Allah be pleased with him, said: "The Eid prayer is two rak'ahs, complete and not shortened, upon the tongue of your Prophet, peace and blessings of Allah be upon him, and he who fabricates falsehood is ruined" (1). His saying, "the prayer time arrives" (hallat al-salah), admits to two meanings: One of them is that it means when its time has entered.
(24) Narrated by al-Bukhari in: The Chapter on People waiting for the rising of the knowledgeable Imam, from the Book of Adhan. Sahih al-Bukhari 1/219. And by Muslim in: The Chapter on the going out of women to mosques... etc., from the Book of Prayer. Sahih Muslim 1/329. And by Imam Malik in: The Chapter on what has been narrated regarding the going out of women to mosques, from the Book of Qibla. Al-Muwatta 1/198. Mentioned by al-Tirmidhi in: The Chapter on what has been narrated regarding women going out on the two Eids, from the Chapters of the Two Eids. 'Aridat al-Ahwadhi 3/10. (25) Its authentication (takhrij) was provided previously on page 39. (26) Omitted from A. (1) Its authentication (takhrij) was provided previously on page 115.
أحمدَ أنَّ ذلك جَائِزٌ غيرُ مُسْتَحَبٍّ. وكَرِهَه النَّخَعِىُّ، ويحيى الأنْصارىُّ، وقالا: لا نَعْرِفُ خُرُوجَ المَرْأةِ في العِيدَيْنِ عِنْدَنا. وكَرِهَهُ سُفيانُ، وابنُ المُباركِ. ورَخَّصَ أهْلُ الرَّأْىِ لِلْمَرْأةِ الكَبِيرَةِ، وكَرِهُوهُ لِلشَّابَّةِ؛ لما في خُرُوجِهِنَّ من الفِتْنَةِ، وقولِ عَائشةَ، رَضِىَ اللهُ عنها: لو رَأَى رَسولُ اللهِ -صلى اللَّه عليه وسلم- ما أَحْدَثَ النِّساءُ لَمَنَعَهُنَّ المَسَاجِدَ، كما مُنِعَتْ نِسَاءُ بَنِى إسْرَائِيلَ (٢٤). وسُنَّةُ رسولِ اللهِ -صلى اللَّه عليه وسلم- أحَقُّ أن تُتَّبَعَ، وقولُ عائشةَ مُخْتَصٌّ بمن أحْدَثَتْ دُونَ غيرِها، ولا شَكَّ بأنَّ تلك يُكْرَهُ لها الخُرُوجُ، وإنَّما يُسْتَحَبُّ لَهُنَّ الخُرُوجُ غيرَ مُتَطَيِّبَاتٍ ولا يَلْبَسْنَ ثَوْبَ شُهْرَةٍ ولا زِينَةٍ، ولا يَخْرُجْنَ في ثِيَابِ البِذْلَةِ؛ لقولِ رسولِ اللهِ -صلى اللَّه عليه وسلم-: "ولْيَخْرُجْنَ تَفِلَاتٍ" (٢٥). ولا يُخَالِطْنَ الرِّجَالَ، [بل يَكُنَّ نَاحِيَةً منهم] (٢٦).
٣٠٢ - مسألة؛ قال: (فَإذَا حَلَّتِ الصَّلَاةُ، تَقَدَّمَ الْإمَامُ فَصَلَّى بِهِمْ رَكْعَتَيْنِ)
لا خِلافَ بين أهْلِ العِلْمِ في أنَّ صلاةَ العِيدِ مع الإِمامِ رَكْعَتانِ، وفيما تَوَاتَرَ عن النَّبِيِّ -صلى اللَّه عليه وسلم- أنَّه صَلَّى العِيدَ رَكْعَتَيْنِ، وفَعَلَه الأئِمَّةُ بعدَه إلى عَصْرِنا، لم نَعْلَمْ أحَدًا فَعَلَ غيرَ ذلك، ولا خَالَفَ فيه، وقد قال عمرُ، رَضِىَ اللهُ عنه: صَلَاةُ العِيدِ رَكْعَتَانِ، تَمَامٌ غيرُ قَصْرٍ، على لِسَانِ نَبِيِّكُمْ -صلى اللَّه عليه وسلم-، وقد خَابَ من افْتَرَى (١). وقولُه: "حَلَّتِ الصَّلَاةُ" يَحْتَمِلُ مَعْنَيَيْنِ: أحدَهما، أنَّ معناه إذا دَخَلَ وَقْتُها،
(٢٤) أخرجه البخاري، في: باب انتظار الناس قيام الإِمام العالم، من كتاب الأذان. صحيح البخاري ١/ ٢١٩. ومسلم، في: باب خروج النساء إلى المساجد. . . إلخ، من كتاب الصلاة. صحيح مسلم ١/ ٣٢٩. والإِمام مالك، في: باب ما جاء في خروج النساء إلى المساجد، من كتاب القبلة. الموطأ ١/ ١٩٨. وذكره الترمذي، في: باب ما جاء في خروج النساء في العيدين، من أبواب العيدين. عارضة الأحوذى ٣/ ١٠.(٢٥) تقدم تخريجه في صفحة ٣٩.(٢٦) سقط من: أ.(١) تقدم تخريجه في صفحة ١١٥.
